湘西苗族祭“滚年”仪式神圣空间观念解析

显圣物是神圣空间神圣性的自我表征和核心来源,湘西苗族祭“滚年”仪式中的三个神圣空间,其神圣属性源自不同的显圣物.仪式中神圣空间的生成及其神圣属性的强化在很大程度上受到“万物有灵”观念、禁忌观念、巫术观念、祖灵观念等原始宗教观念的投射,其中,以祖灵观念的影响较大.在一定程度上可以说,祭“滚年”是湘西苗族自然崇拜的典型形态,也是湘西苗族祖先崇拜的隐蔽形式.     

乡村振兴背景下新乡贤参与民族地区乡风文明建设的路径

在实施乡村振兴战略的时代背景下,乡风文明建设作为“铸魂”工程直接关系到乡村振兴目标的实现。当前,民族地区乡风文明建设中呈现出传统文化传承断裂、落后观念仍然普遍存在、公共文化服务能力不足等诸多问题,其中乡村人才缺乏以及乡村人才如何参与乡风文明建设是当下面临的主要问题。因此,新乡贤作为乡村精英理应成为民族地区乡风文明建设的有生力量,并可以基于自身情怀、责任及资财禀赋,通过嵌入式“在场”参与到乡风文明建设中,如通过开展对传统文化的传承创新活动提升乡村民众的文化自信,通过挖掘和弘扬乡村礼俗促进乡村善治,通过融入公共文化服务体系建设引领社会主义核心价值观在乡村的实践等,由此助推淳朴民风与和谐乡风的形成,为民族地区乡村振兴提供坚强保障。     

东西方文明在非洲的碰撞、融合与创生

文章认为 ,文明的融合是以互相需要为基础的 ,不同文明间的交流具有时代特点 ,而且是双向的 ;以殖民主义形式表现出来的西方工业文明企图取代非洲传统文明是徒劳的 ,外来文明的“落地生根”取决于其在当地文明中是否有接榫点 ;在全球化时代 ,非洲摆脱“边缘化”的唯一出路在于以非洲传统文明为基础创造新文明     

文明对话视野中的中国伊斯兰文化

“文明对话”作为 2 1世纪的时代主题 ,引起了世界范围内学术界的广泛关注 ,特别是宗教学界、哲学界、文化界的有识之士 ,立足本国本土和本民族的历史文化传统 ,以“全球化”的视野 ,来探讨不同文明传统之间能够在相互对话中达到相互理解和共存 ,从而对世界的和平与发展作出贡献。在文明对话的多元视野中 ,中国伊斯兰文化在历史和现实中都扮演着重要的角色 ,我们应该珍视和梳理这一宝贵的文明传统遗产。     

论环境习惯法的环保效力

在习惯法效力日渐式微的今天,环境习惯法以其传统文化的塑化作用、群体连带关系的粘合作用、集体制裁保障方式和宗教因素的强化效力,确保环境习惯法在特定的区域内发挥有效的环保功效.而环境习惯法中的“天人合一”、“万物有灵”、“敬畏自然”的生态观则从观念上与“法理”上论证了环境习惯法存在的正当理由,强化了其环保效力.国家法应该从环境习惯法中反思自己的得失.     

“和而不同”与文明对话

从本质而言,人类社会是一个“和而不同”的社会。当今世界存有许多种文明,每一种文明都有其独特的一面、不同的一面。然而,在不同的文明之间,其实还有许多共同、共通之处。文明之间的“不同”,其实无非是“大同小异”,至多是“大同大异”罢了,前提却依然有很多的“相同”。除此之外,不同文明之间还必定有许多关联之处、互相借鉴之处,所以文明的“求同存异”与人类的“和平共处”便有了基础。 严格地讲,真正的文明本来不会发生冲突。因此,从根本上说文明之间是可以对话、并存和融合的,而文明之间的冲突必定是细枝末节之事。 20世纪90年代,美国哈佛大学著名政治学家塞缪尔·亨廷顿教授提出的“文明冲突论”非常引人瞩目,并引起广泛的论争。亨廷顿教授指出:“文明间的冲突是根本性的;文明冲突的最根本因素是宗教因素和与宗教联系的种族因素;冷战后的今天,文明的冲突就将发生在不同文明之间的断层上。”他过分看重现象,过分强调不同文明之间冲突的一面,     

从文野之别到圆融共通——三种文明互动形式下中国人类学的使命

在从微观的中国村落研究转向宏观的中国文明的人类学研究的过程中,中国人类学需要面对的是不同文明之间互动的方式以及可能有的理想状态。本文所提出的文明互动的研究注意到了文明之间对立排斥、互补交流以及圆融共通这三种互动模式,它们在心理表征、社会交换、表现方式、文化表达以及民族志类型等诸维度上都会表现出各自的差异。人类学不应该是一种面对文明而表现冷漠的学问,人类学的核心就是要去关注文明互动并促进文明互动,这可谓是它的一种新使命。     

人与自然组合的变形——谈桂北瑶族鬼文化

在中华民族早期文化的承传与变异中,鬼文化是传统文化的重要组成部分,具有丰富、深遂的内涵。原始初民在“万物有灵”的理念支配下,从原始宗教中孕育了鬼文化的观念。因为原始初民认识能力、社会能力与自然力之间差距悬殊,在巨大的自然力面前,他们不但无能为力,而且惊慌恐惧;加上“万物有灵”论对他们思维方式的规定,在意识领域里自然派生出灵魂不灭观念,出现了向亡灵鬼魂的乞灵,以求得平安与生存。这样出现了“鬼心理”与鬼活动”。这种与“巫”相类似的鬼心态在原始初民的思维里是模糊的、纷繁复杂的。随着生产力的发展,人类社会的进步,鬼的概念才逐渐变得明晰。《说文解字》解鬼:“鬼,人所归为鬼”。很明显,到了汉代,人们已经把与人间相对的另一个世界称为“鬼”的世界,人死即是到鬼世界继续生活。     

金孔雀

在1986年第二届全国舞蹈比赛中,中央民族歌舞团青年舞蹈演员杨丽萍自编自演的舞蹈《雀之灵》,荣获编导、表演两项一等奖。这位西双版纳长大的白族姑娘,在《雀之灵》的舞蹈表演中,不仅仅停留在模仿孔雀戏水、梳理羽毛、开屏、展翅等外在造型上,而且还寻求内在的意蕴,虚实结合,动静得当,刚柔相济,把《雀之灵》淋漓尽致地“舞”了出来。人们正是从她的表演中,惑到了自然界的美,看到了舞台上“孔雀”的丰韵。     

宜昌车溪少数民族特色村寨的“特色”建构及其社会变迁研究

车溪少数民族特色村寨的“特色”建构是以旅游开发为驱动,以旅游公司和村民为主体,以特色民居的打造、毕兹卡坊的组建以及农家博物馆的建立为主要内容的文化实践；其过程看似文化移植,实际上却是土家传统文化的“再地方化”,不仅体现了国家、社会、地方、精英、民众的互动,还带来了不同社会群体生计、生活、观念等方面的变迁.     

Governmentality,self, and acting at a distance

This article deals with the way individuals translate governmental rationality into specific self-understandings in everyday life. Based on the case study of a state-run boarding school in Israel, the article draws a link between deliberate governmental intervention in the self-concept of ethnic subjects and the manner in which boarding-school graduates experience this intervention and their selfhood, years after their education in the boarding school. This deliberate governmental intervention is shown to be a form of pastoral power. The boarding school is presented as a voluntary organization acting to enhance the life opportunities of citizens described as ‘marginal’. Furthermore, governmental intervention encompasses organized and deliberate transformation of students’ ethnic identities. The interviews with boarding school graduates reveal that they do not experience their selfhood as one whole but rather as two simultaneous types of self: Eastern and Western. This type of selfhood maintains an antithetical relationship between its two components as well as a lasting attempt to discard one selfhood in favor of the other. The discussion section elucidates the internal logic at the heart of the relationship of the self to self and the meaning of the concept of ‘acting at a distance’ that is bound up with governmentality.     

多样化的现代性:全球化时代中的基督教、伊斯兰教和印度教

20世纪晚期 ,作为跨地域文化系统的世界宗教发生了影响深远的变化。本文旨在考察基督教、伊斯兰教和印度教三大宗教最近之变迁的政治性和意义。文章重点讨论那些重构宗教意义和权威的诸多力量的本质、推动归信和标准化的过程以及这些宗教重构对我们理解后期现代性本身的启发。本文认为 ,尽管现代性是多样化的 ,每个传统也都是独特的 ,但由于大众社会的全球化和晚期现代性的多元主义的缘故 ,所有这些宗教都面临着一个相似的困境     

近代武术家杨松山

杨松山是我国近当代著名武术家,他既精通武术套路,又熟稔武术理论,兼擅日本柔道、剑道与西方拳击,集文武、中西之道于一身,是博学多才的全能武术家,并勇于开拓新境。杨松山长期在中央国术馆担任武术教授,后任教务长,培养了一大批优秀的武术人才,为我国近现代武术的发展作出了卓越贡献。     

Living in a nation,a state or a place? The Protestant gentry of County Cork

The communal narrative of the Irish state defined the criteria for membership of the nation in opposition to the characteristics of the Irish gentry class, whether in their Protestantism, Anglicised lifestyles or external focus on Britain and its empire. The result ensured that while all Protestants engaged with the institutions of state, their inclusion in the nation proved much more difficult to negotiate, and for those with a gentry background, it would appear an impossibility. This article argues, in contrast, that the remnants of the Protestant gentry class successfully insert themselves into an alternative conception of the Irish nation that draws directly upon the longevity of their family association with specific localities in the Irish landscape.     

Language as a Tool of Minority Politics: Urdu,in Bihar,India, 1951–1989

This essay attempts to explore mass-based movement (munazzam awami tehreek) of democratic politics of the protagonists of Urdu, in post-independence Bihar, India. This politics clinched relatively greater success in persuading the provincial government to offer incentives of public employment for the Urdu-speaking population/Muslims. Compared to the adjacent province of Uttar Pradesh, apparently, the status of Urdu in Bihar is much less discouraging. A probable reason for a more assertive political movement for Urdu in Bihar is that the Muslim League's separatist politics in late-colonial Bihar was much weaker. In the post-Partition/Independence period, when it became taboo for the Muslims to express their demands on the basis of religion, language movement emerged as a convenient tool of minority politics. Essentially speaking, the “popular politics” of Urdu in its first phase (1951–1971) functioned more as a “political society”, whereas in the second phase (1971–1989), as a “civil society”, when Urdu became the second official language. This movement maintained effective links with the relevant common population. Priority was more on seeking support and patronage of the government for the language to survive rather than making efforts to see that it thrives self-reliantly, except the Madrasas.     

Governing multicultural Brussels: paradoxes of a multi-level,multi-cultural,multi-national urban anomaly

ABSTRACT

Updating our earlier work on Brussels as the paradigm of a multi-level, multi-cultural, multi-national city, and in the context of Brussels’s recent troubled emergence as the epicentre of violent conflict between radical political Islam and the West, this paper sets out the paradoxical intersection of national (i.e. Flemish and Francophone), non-national and ethnic minority politics in a city placed as a multi-cultural and multi-national ‘urban anomaly’ at the heart of linguistic struggle of the two dominant Belgian communities. Brussels is one of the three Regions of the Belgian federal model alongside Flanders and Wallonia. It is also an extraordinarily diverse and cosmopolitan city, in which a mixed language Belgian population lives alongside very high numbers of resident non-nationals, including European elites, other European immigrant workers, and immigrants from Africa and Asia. After laying out the complex distribution of power and competences within the Belgian federal structure, we explore whether these structures have worked over the years to include or exclude disadvantaged ethnic groups. To better understand these processes, we introduce our view of the multi-level governance perspective.     

根敦群培杂谈

２００１年是根敦群培（１９０３～１９５１年）去世５０周年，再过两年就是他的百年诞辰。笔者从９月份开始重新阅读根敦群培的一些著作和相关论著，采访了他在拉萨的根敦群培杂谈亲人，对根敦群培及其亲人曾经生活的地方作了一点实地考察。这篇文字也就是在读书笔记和访问记录的基础上整理而成的，既有相关史实的补正和叙述，也有一些个人粗浅的体会与认识，还有一点超出“学术体”的文字，文章名副其实的“杂”。曾经有人这样评价意大利诗人但丁：他是中世纪最后一位诗人，是“新时代”的第一位诗人。从这个角度评价根敦群培，应该更为…     

多元文化城市缩影:加拿大多伦多

前　言多伦多及其周边地区 (多伦多大都市 )有 463万居民。根据世界标准 ,多伦多就其人口来说是一个相对小的城市 ,但是 ,它是加拿大最大的城市 ,也是民族最多样化的城市。加拿大的地域辽阔 ,人口只有 3 0 0 0万左右。因此 ,加拿大积极接纳来自世界各地的移民 ,它的政策规定每年可接纳 2 0万— 3 0万移民。每年几乎有一半的移民选择多伦多作为他们的居住地 ,导致1 990年以后到加拿大的新移民有 43 %住在多伦多。相比之下 ,只有 1 8%住在温哥华 ,1 3 %住在蒙特利尔 ,4%住在渥太华 ,而仅有 3 %住在卡尔加里 (1 996年加拿大人口普查资料 )。根…     

文本、族群、叙事：作为一种民族志的《平闽十八洞》

作为广泛流行于闽台地区及东南亚闽籍华人社会的一部章回体小说，《平闽十八洞》曾经引起包括林语堂、叶国庆、李亦园等文史学家和人类学家的集体关注和研究，其背后呈现的是从“古史辨”学派到人类学视角的学术史脉络。《平闽十八洞》这类族群叙事文学，其背后蕴含的是代表中原移民的“汉”与代表越、畲等“非汉”之东南区域原来存在的原住族群历史上竞争与融合的过程，是理解历史上东南地区族群互动关系的重要民族志文本。对这类文本的深度考察，有助于推进东南民族史的研究。     

Having a soul or choosing a face? Nation branding,identity and cosmopolitan imagination

If nation branding is about constructing and promoting national identity, what kind of ‘identity’ could it possibly be? This article analyses how the branded nation qualitatively differs from earlier forms of imagined communities by focusing on the tension between inward- and outward-directed dimensions of nation branding. A particular focus is placed on the concept of ‘identity’, which, it is argued, is insufficiently problematized in previous research. The discussion takes its departure in a case study of Ukraine, where all nation branding attempts came to an abrupt halt when political unrest broke out in late 2013. The political unrest led to a rapid shift in forms of concern over Ukraine, since nation branding can only be conducted in times of relative social harmony. The case further illustrates the argument that collective identity is not a main issue when branding a nation, and it is argued that a perspective of cosmopolitanism can bring new insights to the phenomenon.